5.6 The Institutions of the Community Dibia and the Chiefs
5.6.1 The Dibia Fraternity
authority and decision making are centred on one individual other than the group where dialogue and more listening are expected to take place.
This study in this chapter has discussed the structures in Igbo Ohacracy order while centring the family as a basic institution that propels every individual or group towards the Igbo Ohacracy common good. Attention has been given to the Igbo Ohacracy symbols by which the Igbo social meanings and values are communicated through symbolic means of Oji and Ofo. Effort has been made too by modern features that had supported and clarified the gender roles in the Ohacracy governance solidarity in relation to Igbo civilization.
However, in the contemporary world centred on modernity, materialism, individualism and technology, more efforts should be made by Igbo Ohacracy leaders and individuals to protect the Ohacracy values centred on the family and institutions to project Igbo survival. Therefore, values of dialogue, sharing, consideration for others, listening and community centred values that define the Igbo Ohacracy decentralised systems and practises must receive attention. In the following section of this chapter continues to discuss other institutions in the Igbo Ohacracy order by which individuals and groups participate actively in the governance system.
community. Not only do they meet to protect their interests and share new knowledge of local medical cures of certain illnesses in solidarity with all members, but they also meet to discuss their difficulties and regulations in practising their profession in any Igbo community of modern era. As Okafor (1992:32) observes, the term dibia is loosely and widely used among the Igbo Ohacracy people to describe various functionaries like a diviner, herbalist or a medicine man or woman but are all grouped under the dibia fraternity as an institution. A dibia in the strict sense of the word refers to a particular ‘Calling’ of an individual to perform some lifesaving mission to the community. Therefore, a diabia’s profession should not be geared towards a moneymaking venture for self-enrichment but a mission that is a “Calling”
in this sense. Agbasiere (2000:40-47) affirms the participation of women in this association who also enjoy equal ranks with men members as they take part in the decision making abilities.
As priests, the Igbo Ohacracy dibia fraternity conduct most of religious rituals by offering the required sacrifices for continued peace and solidarity of the Igbo people. The dibia also attend to all who may require socio-cultural medical cure of one condition or the other. As psychologists of the social order, this same group functions as therapists to individuals or groups of persons who may be in need of mental or spiritual stability during a malfunctioning instance in Igbo Ohacracy communities. Therefore, Jell-Bahlsen (1980:157) notes that active dibias are outstanding individuals who are highly respected and sometimes feared due to their extraordinary abilities. Those dibias who are able to handle issues and cases of ill health presented to them command respect and recognition. Dibias get consulted in all main events of life such as childbirth-difficulties, family misfortunes, ill health and search for cure of diseases and other life-crises.
To check crime and wrong doing, the dibia fraternity is tasked to enforce the punishment which is attracted by an individual not keeping to the rules governing behaviour in the Igbo Ohacracy communities. If anybody violates sacred rules like killing sacred animals or cutting dawn sacred trees, the provision of fowl, sheep, goat, Kola-nut and ram or cow as item for sacrifice to cleanse the land becomes the prize to pay in form of punishment on the offender and is demanded by the local priest, the dibia. Most severely though punishment of excommunication can be imposed if need be in cases of nso-ala (meaning crimes which
‘Mother-Earth’ the land abhors) like murder (Achebe 1965:28; 113, Ebbe and Onyeozili 2012:34).
By the fulfilment of these rituals the services of the dibia or medicine men or women are procured. It is therefore important to draw attention to some key examples of rituals. As Agbasiere (2000:131) rightly notes the rite of purification of the breast-milk for instance is done for a first time new mother at her home. This rite consists in washing the new mother’s breasts with herbal medicines a combination of prepared herbs and roots. This process is continually repeated until the ‘white milk’ as different from colostrums forms in the mother’s breast is attained. The newly born is fed on water while the purification lasts. One other important rite in the period of childbirth is that of child-naming ritual (Ifemesia 2002:56).
This ritual symbolizes the appreciation of the gift of the new born baby and a solemn prayer is made for the good health and overall protection of the newly born and mother. As the father of the child pronounces the name of the newly born child, identity, dignity and joy fills the heart of all in the ceremony since the future generation is assured.
Therefore, in the Igbo Ohacracy socio-cultural development, an individual who saves lives by providing such services as explained herewith is mainly paid by the charity of the people. He or she does not charge in the form of money for the services but accepts the offer from people in the form of live animals or a portion of meat, vegetables, cassava roots, yams and coco yam tubers etc. for appreciation and a kind of payment for work or services provided. While affirming this value of dibia fraternity institutional development among the Igbo Ohacracy people, Ifemesia (2002:109) expressed disappointment while evaluating the recent developments in the Christian Church and the ministers who use their gifts or ministry as money making ventures. Uzukwu points out:
…Priests in Nigeria who parade gifts to fascinate the laypeople or to make money are comparable to the Ofeke-dibia (foolish, fraud, false and ignorant medicine-men-woman)73 of the Igbo tradition. They constitute a danger to the community because they could practice sorcery or poisoning to make money.
…Ogwu (Igbo) - meaning medication, herbs – are considered beneficial social services when positively rendered; …they are never primarily considered as a source of wealth or of the provision of one’s livelihood (Uzukwu 1996:126).
This understanding of the dibia fraternity among the Igbo Ohacracy highlights the clear role that ‘medicine’ men and women play in the Igbo society. As noted, the decentralised system of the Igbo Ohacracy offers health and healing to the sick or suffering. This is done for no gain but to recover and nurse sick life to health again or give solace to the worried and
73 Words in brackets are mine
troubled. For the dibia, the recovery of every life remains the focus for medicine. Medicine is accessible to all in need whether rich or poor. Payment could just remain a gift as Uzukwu (1996) notes. Medical care in the Igbo system is decentralised for all to access thereby encouraging full participation in accessing health care. In the centralised system, of both the Roman Catholic Church and the colonial era, medication is accessible only to the ones who could afford. The Catholic Church by the activities of the missionaries gave medication to those whom they know will pay back by embracing the faith. In recent years, Catholic priest and other Christian with the gift of healing use their gifts on the sick while expecting monetary favours from their clients.
The following section now turns to look into the second fraternity in this subdivision, the Ozo or chiefs among the Igbo Ohacracy order.